The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 35
Sermon XXXV.
Canticles 1. 5.
I am Black, but Comely, O ye Daughters of Hieruſalem, &c.
I Come now to the ſecond part of the Propoſition I raiſed from theſe words, I had no more time in my laſt diſcourſe then to handle the former.
Prop. There are times, when Chriſtians are bound to own their graces, and to declare what God hath done for their Souls.
There are ſuch times, when good Chriſtians muſt not only ſay they are Black, but alſo own that they are Comely. That this is a duty, appeareth from the practice of the Servants of God in holy Writ. Pſal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my Soul. And indeed what are moſt of the Pſalms of David but declarations of this nature, to ſay nothing of Pauls ſpeeches before Feſtus and Agrippa, &c. But whatſoever I intended for the proof of it, I ſhall bring under the explication, applying it to the particular caſes. The Queſtion is,
Qu. When, and in what caſes, are Chriſtians concerned, to own, acknowledg, and declare unto others their grace, and what God hath done for their Souls.
As I ſaid of the other piece of a Chriſtians duty, ſo I ſhall ſay of this. It is their duty 1. To own and acknowledg it to God; 2. To the Church of God; 3. To the Men of the World ſometimes.
1. To God. This is their unqueſtionable duty at all times, and you ſhall find it the frequent practice of the Servants of God in Scripture. If we have any Comelineſs, it is Chriſts Comlineſs put upon us, and it is but reaſonable that God ſhould have the acknowledgment of it to his Honor and Glory. But of this there is no queſtion, neither is this the acknowledgment of the Text, ſhe is here ſpeaking not unto God, but to the Daughters of Jeruſalem. It is our duty alſo in ſome caſes to own our Comelineſs through grace unto men.
2. To the Church of Chriſt, and to particular Chriſtians. 1. To the Church, and that in two caſes. 1. Upon our Admiſſion into it. 2. Upon our Re-admiſſion, and reſtoring to the Priviledges of it. We find in the firſt Plantation of Churches of the Goſpel, there was ordinarily ſuch a confeſſion and acknowledgment. It is ſaid Mat. 3. That thoſe who were Baptized of John were Baptized in Jordan, confeſſing their Sins, Matth. 3. 6. After Chriſts Aſcenſion into Heaven, we read of the three thouſand Souls, added to the Church, that they were firſt pricked at the Heart, and ſaid to Peter and to the reſt of the Apoſtles, Men and Brethren, what ſhall we do? and in Acts 8. 36. when the Eunuch ſaid to Philip, Here is Water, what doth hinder me to be baptized? Philip anſwereth, if thou believeſt with all thine heart thou maieſt, and he anſwered, and ſaid, I believe that Jeſus Chriſt is the Son of God. In thoſe firſt admiſſions into the Goſpel Church, it is plain, that Confeſſion of Sin, and Profeſſion of a Faith in Chriſt, were required as neceſſary, and previous to Baptiſm, by which Perſons were admitted into a fellowſhip with the Church of God. But altho the firſt admiſſion into Goſpel Churches were only of Grown Perſons, able to make Confeſſions of their Sins, and a Profeſſion of their faith in Chriſt, which were alwaies done upon ſuch admiſſions: yet the Children of ſuch perſons ſo Baptized have been alwaies taken to be within the Covenant and ſo Members of the Church alſo, but whether compleat Members or no, hath been a queſtion, and indeed generally denied, and ſomething further required of them before they have been taken into a full Communion with the Church in the Ordinance of the Supper. For that being an Ordinance of the Goſpel, which is a Seal of the Righteouſneſs of Faith (as was ſaid of Circumciſion with reference to Abraham, Rom. 4. 11.) It is but reaſonable to conclude that none have a right unto it but ſuch as are made Partakers of that Righteouſneſs of Faith, thoſe that by an eye of Faith can diſcern the Lords Body, by an hand of Faith lay hold upon Chriſt under thoſe ſenſible ſigns, and repreſentations, and that by Faith can Eat the Fleſh and Drink the Blood of the Lord Jeſus Chriſt, while with the Mouths of their Bodies they Eat the Bread and Drink the Wine. Hence the Apoſtle commands us to examine our ſelves and ſo to Eat of that Bread, and Drink of that Cup, and telleth us that whoſo Earteth the Fleſh and Drinketh the Blood of the Lord unworthily, Eateth and Drinketh Judgment unto himſelf: and hence it is that ſome evidence both of Knowledg, and Regeneration is judged neceſſary to ſuch as have a full Communion in this Ordinance with the Church of Chriſt. The beſt evidence whereof is undoubtedly an holy converſation; That a verbal declaration in this caſe is abſolutely neceſſary, I cannot ſay, which may be made in hypocriſie, and it made ſignifies nothing, if not confirmed by an holy Life; where it can be made in truth, and with freedom of Spirit it is doubtleſs exceeding ſatisfactory, both to the Miniſters of Chriſt, who are Stewards of the Miniſtries of God, of whom it is required that they ſhould be faithful, (diſtributing their Maſters goods according to their Maſters order) and to the Members of the Church with which they are joined. But I by no means think that it ought to be inſiſted on, as to many Chriſtians who may be under fears, and doubts, and deſpondencies, but evidence the change of their hearts by a holineſs of life. Thus far I have a little digreſſed to give you my judgment in this point. By which you may ſe how little the difference in this caſe is betwixt Brethren, would they calmly liſten to hear and to underſtand one another and not judge each other not heard.
2. Upon our re-admiſſion, or reſtoring to the Church of God. The judicial ſeparation of Scandalous perſons from the Church, is a ſufficient evidence, that no perſons unholy in their lives ought to be admitted into a communion with it, and that they are no more then preſumptive members of it, or if you will, viſible members, that is, ſuch as in outward appearance are ſo, but when by any open action, they diſcover the contrary, they ought to be ſeparated from it, and not reſtored without repentance, of which repentance indeed, (it being the change of the heart) we are no infallible judges, having no rule of judgment, but being forced to truſt to the ſincerity of Profeſſion, joined with a viſibly reformed Converſation. The Church of Chriſt in all ages, ſo far as we may truſt any account we have had of it, hath required both. 1. A verbal declaration, of what God hath done for the offending party, working in him or her a Godly ſhame and ſorrow, and beſides this the evidence of a reformed life, to which purpoſe, there was a great ſeverity uſed in the Primitive Church, in caſe of perſons lapſed before they would again receive them into a full communion with them, they would in the caſe of ſome Sins have the evidence of a changed heart, from a reformed Life. For 3, 5, 7, 10, 20. Years according to the degree of the Scandal and Offence. Indeed in latter Ages, as Popery prevailed upon the World, this diſcipline degenerated into a ſtrange formality of auricular Confeſſion, ſetting penances, and a preſent abſolution without any thing more then a perfunctory verbal confeſſion. But from the beginning it was not ſo, neither ought to be ſo now. When any perſon, by any apoſtacy or lapſe▪ declareth, (ſo far as the Church can judge) either that at firſt he was no true member of the Church, (however by an error admitted to it) or that at leaſt the Church hath no reaſon to judge otherwiſe ſo as he be ſeparated from its Communion, he ought not to be reſtored without ſuch an evidence as may ſatisfy the Church, that he is one fit to be in full Communion with it, and this evidence can be no other way, then by a verball declaration, or by an holy and reformed converſation. I think it ought to be by both. Thus, St Paul in the caſe of the inceſtuous Perſon, whom he had ordered to be caſt out of the Church, 1 Cor. 5. ordereth the reſtoring of him, but not till he had evidenced his ſorrow, and that to ſuch a degree, as St. Paul was afraid he ſhould be ſwallowed up with over much ſorrow. 2 Cor. 2, 7. & v. 11. Leſt Satan ſhould get an advantage. Theſe are the two caſes in which I conceive Chriſtians ought to make no difficulty to acknowledg their Spiritual Comelineſs to the Church of God, of which they are Members. I have been a little larger in ſpeaking to them, in regard of the queſtions which have ariſen in theſe times, that I might tell you my judgment as to them, and do what in me lyes to the healing of breaches amongſt Brethren, with reference to them, that if poſſible we might rightly underſtand one another, and recover the Unity of the Spirit in the bond of Peace.
But beſides this more open acknowledgment of what God hath done for us, in order to our more comfortable Communion with the Church of Chriſt, & participation of all Ordinances of the Goſpel with them: I do conceive there are alſo ſome caſes wherein ſuch a Declaration, or owning of what God hath done for us, to particular Chriſtians is our duty: and that,
1. In caſe of ſome particular Scandal. Suppoſe a Chriſtian hath taken ſome particular offence, at ſome Scandalous actions or behaviour of mine, before God wrought a change in my Heart or afterward, and can hardly be ſatisfied that I am now a diſciple, but is afraid of fellowſhip and communion with me in this caſe, it is doubtleſs my duty if I know of it, to ſatisfy him, by declaring to him, what God hath ſince that time done for my Soul. Thus you read of Paul, Acts 9. 26. Paul you know was a Perſecutor, in the beginning of that Chapter, you read of his Fury againſt the Chriſtians, when he came to Hieruſalem v. 26. he eſſaied to join himſelf to the Diſciples, but, they were all afraid of him, and believed not that he was a Diſciple, v. 27. Barnabas took him, and brought him to the Apoſtles, and declared how he had ſeen the Lord in the way, and how he had ſpoken to him. Paul had declared it to Barnabas, and doubtleſs (tho it be not recorded) made a following Declaration himſelf. Certainly of this there can be no doubt what ever the Scandal be.
But Secondly, Certainly it is our duty ſo often, and in any caſe, as and where we can probably judge that ſuch a Declaration may conduce to the Glory of God, or to the good of other Souls, either in bringing them to God, or exciting them to bleſs God on our behalf, or to truſt in God and in Chriſt by our example. The relating, declaring, and telling abroad Gods Wondrous Works is one way by which we Praiſe and Glorify God, as appears in all the Thanksgivings, and Songs of Praiſe, which we find in holy Writ, now certainly the Declaration of Gods wonderful Works in the Soul is of a high, and great concern to the Glory of God, as his wonderful works of common Providence in the World, and ought no more to be concealed, nor ſhall we find in holy Writ that they were. Come (ſaith David) and I will tell you what God hath done for my Soul, Pſal. 66. 16, 17. I cryed unto him with my mouth, and he was extolled with my tongue. And poſſibly you ſhall find the book of Pſalms as full of expreſſions of this, as any other nature. How free in this caſe is Paul? I live (ſaith he) yet not I, but Chriſt liveth in me, and the Life which I now live in the fleſh, I live by the faith of the Son of God, 1. Cor. 15. 9, 10. I am the leaſt of the Apoſtles, that am not meet to be called an Apoſtle, becauſe I perſecuted the Church of God. But by the grace of God, I am what I am, and his grace which was beſtowed on me was not in vain, But I laboured more abundantly then they all, yet not I, but the grace of God which was with me. So, Tim. 1. 13. Who was before a Blaſphemer a perſecutor, injurious. But I obtained mercy—v. 14. And the grace of our Lord Jeſus Chriſt, was exceeding abundant by ſaith in Lovewhich is in Chriſt Jeſus. So in many other texts.
3. Laſtly, There is a time when a Chriſtian will be obliged to acknowledge his grace, and Spiritual comelineſs before the men of the World. That is, when the World ſcandalizeth his profeſſion. This Interpreters judge was the caſe here, the daughters of Hieruſalem reproached the Spouſe for her blackneſs. Thus Saint Paul, then whom none ever ſpake in a more vilifying dialect then himſelf of himſelf, yet at other times he magnified his Office, 2 Cor. 12. 11. I am (ſaith he) become a fool in glorying, you have compelled me, for I ought to have been commended by you, for in nothing am I behind the chiefeſt of the Apoſtles, tho I be nothing, Truly the ſigns of an Apoſtle were wrought amongſt you in all patience in ſigns, and wonders, and mighty deeds. So 2 Cor. 11. 25. For I ſuppoſe I was not a whit behind the chieſeſt of the Apoſtles, but though I be rude in Speech, yet not in knowledge, but we have been throughly made manifeſt firſt amongſt you in all things. When the Corinthians ſought a proof of Chriſt in him, 2 Cor. 13. 3. he tells them v. 4. For we are alſo weak in him, but we ſhall live with him, by the power of God towards you, v. 6. I truſt you ſhall know that we are no reprobates.
From this diſcourſe may eaſily be gathered the reaſonableneſs of this duty. There are four things that call to us for it, and make it our duty.
1. The firſt is the honour and glory of God. This is the great end of all our actions, for this cauſe we were born, for this cauſe we came into the World, I have before told you, that we have no other way to glorify God but by the predication, or ſpeaking of his greatneſs, or goodneſs, or ſome other of his attributes, and by our holy life and converſation in obedience to his will: Now of all Gods attributes, there is none wherein he more delighteth then in ſhewing mercy, and whoſo tells of Gods acts of grace doth eminently glorify God, for the riches of his grace and goodneſs, are diſcovered in Chriſt, and as in his giving of Chriſt for poor loſt ſinners, ſo in the application of that purchaſed redemption to the Souls of his poor creatures. Bleſs the Lord! O my Soul (ſaith David) Pſal. 103. v. 1, 2, 3. and all that is within me bleſs his holy name. Bleſsthe Lord, O my Soul, & forget not all his benefits, who forgiveth all thy iniquities & healeth all thy diſeaſes.
2. The Second reaſon is the good of our Brother. Next our immediate magnifying and glorifying of God there is nothing more our duty, then the conſulting the good of our Brethren, and he is highly ſerviceable to God, who is any way ſerviceable to the Souls of others, either in winning them to God, or advantaging them in their walking with God. The Souls of Chriſtians have often great advantages by hearing what God hath done for the Souls of others in their circumſtances. It incourageth them to make their applications to God, to hope, and truſt in his mercy to wait untill he will be pleaſed in like manner to be gracious to them. David Pſal. 69. 32. makes this as an argument, with which he pleadeth with God for mercy for his Soul. He promiſeth firſt, v. 30. That he would praiſe the Lord with a ſong and magnify him with thanksgiving. then he addeth v. 32. The humble ſhall ſee this, and be gladand your hearts ſhall live that ſeek God, for the Lord heareth the poor, and deſpiſeth not his Priſoners. By the humble is to be underſtood (as in many other Texts of Scripture) Perſons in low, mean and afflicted conditions. It much conduceth to the raiſing up of the Spirits of a man, under torments of bodily pain and affliction, if one comes and tells him, I was in the ſame condition, and had the ſame pain, yet I by ſuch and ſuch applications recovered, and it is of no leſs uſefulneſs, to one of a poor, and broken Spirit, for one to come to him, under his doubts and fears, and deſpondency becauſe of the guilt of ſin, when another Chriſtian comes to him, and tells him, I alſo was a blaſphemer, a drunkard, an injurious Perſon, yet I obtained mercy. I bleſs God my doubts are reſolved, my fears ſcattered, and I am inabled through grace to hope in the frèe gerace and mercy of God through the Lord Jeſus Chriſt. Wher now ſuch an opportunity as this is (which is not very frequent) there the good of our Brother calls to us for ſuch a declaration, what God hath done for our Souls.
3. A third reaſon is the duty of a Chriſtian ſo far as he may to avoid Scandal and Offence. Offences and mutual diſſatisfactions one in another, deſtroy all the freedom, and ſweetneſs of Chriſtians communion each with other, and it is our duty ſo to walk as to give no offence, to Jews or Gentiles, much leſs to the Church of God 2. Cor 20. 32. There are two ways by which offence is given.
1. By doing ſome actions as to which we are at a perfect liberty by which we cauſe our Brother to ſin againſt God: As to theſe the Apoſtle cautioneth Chriſtians very largely both in his Epiſtle to the Romans and to the Corinthians: But theſe kind of offences are not obviated by Chriſtians declarations of what God hath done for their Souls, as to the influences of ſaving grace: but rather by the declaration of his knowledge, and forbearing ſuch actions, as he hath a liberty to, but no neceſſity that preſſeth him to the doing of them, at leaſt till his Brother be Satisfyed in the lawfulneſs of them.
2. By ſome Scandalous actions; theſe indeed are Scandala data, Scandals that are given and ſuch ſores as a Chriſtian ought by all means in his power to endeavour healing of, and whether ſuch things have been done before, or after a change wrought in our hearts, it is our duty to do what in us lyeth to remove the Scandal of them, which I know not how it can at firſt be done, without ſome declaration to the party, or Church offended, what God hath done for us, what a change he hath wrought in us, until by a contrary converſation (which is a work of time & the beſt evidence) we can make it more really to appear to them.
4. Laſtly. The Credit of our profeſſions ſome times calls to us for it; and this is the reaſon of the performance of this duty with reference to the men of the World, who ſeek all advantages to reproach the good and right ways of the Lord. But this is enough to have ſpoken doctrinally upon this argument.
Uſe. 1.From hence (in the firſt place) we may obſerve. That a Child of God may know that he, or ſhe is comely. Indeed this is not the lot of every Child of God, at all times, and for them that do know it, there are degrees of their knowledge. Some have a more, ſome a leſs certain knowledge, but I ſay a good Chriſtian may know it. The Papiſts indeed make all a Chriſtians faith to be languid, and uncertain, but Paul was perſwaded, that nothing ſhould ſeparate him from the Love of God. The Spouſe knew ſhe was ſick of Love, and here, that altho ſhe was black, yet ſhe was alſo comely, tho as the tents of Kedar, yet as the Curtains of Solomon alſo. Peter knew that he loved his Maſter, ſo as he durſt appeal to him, and ſay. Thou that knoweſt all things knoweſt that I Love thee; and St. John giving us rules how we might know that we are tranſlated from death to Life, ſuppoſed that it might be known, and if it had not been poſſible ſurely Peter would not have quickened us to the uſe of all diligence to make our calling and election ſure. That every good Chriſtian doth not certainly know his Spiritual Eſtate, is unqueſtionable; That he who doth know it this day, may fall into doubts and fears concerning it, is alſo certain: But it is as plain in Scripture, that a Chriſtian may walk in the ſenſe and view of his own ſincerity, and uprightneſs, he may know it by the more ſpecial influence of the holy Spirit, which witneſſeth with our Spirits, that we are the Children of God, and this is of all other, the moſt certain and comfortable knowledge. He may alſo know it, by the more ordinary influence of the Spirit of grace, ſupporting the Soul, in the view of its own habits of grace. And certainly a good Chriſtian is highly concerned to labour after this knowledge, as for the Quiet, Peace and Satisfaction of his own Spirit ſo for the glory of God, the good of others, and the upholding of our ſelves againſt the calumnies, and reproaches of evil men: How ſhall a Chriſtian, that is full of fears, and continually doubting, whether God hath done any thing for his Soul or no, ever give God the honour and glory of what he hath done for him, and wrought in him. A ſad, and dejected Spirit can never walk thankfully and praiſe God, for what he hath done for him: how ſhall ſuch a Soul be ſerviceable to his Brother in diſtreſs! The Apoſtle adviſeth working with our hands that we may have ſomething to give to thoſe that need, and tells us, It is more noble to give then to receive; the deſpondent, doubting Chriſtian is always a receiver he cannot be a giver of advice and counſel, to others, How ſhall ſuch a Chriſtian bear up againſt the ſuggeſtions of the Devil, or againſt the reproaches, Scandals, and calumnies of the men of the World: Upon all theſe and many more accounts, Chriſtians are highly concerned, to look for ſuch evidences as may Satisfy them that altho they have been black, and are black through the frequent renewings of corruption, yet they are comely through grace. If any ask what they ſhould do that they may know, I know no better way, then the ſtudying the perfection of the new creature to perfect holineſs in the Lords fear; for tho it be true that we may be deceived in our judgments of the true features of the new creature, yet it is alſo true that the true teſtimony of the Spirit, is in concurrence with the witneſs of our Spirits and where there is a faileur of that Teſtimony there can be no certainty of the other.
Uſe. 2.We may learn from hence that it is not the ſole work of a Chriſtian to be complaining of himſelf, and loading himſelf with accuſations, and charges of blackneſs. Solomon ſaith, there s a time for all things; A time to weep and a time to laugh a time to mourn, and a time to dance. Eccleſ. 3. 2. 4. I would have Chriſtians to conſider their ſeaſon. There is a time for him to conſider his blackneſs and to weep for it; And there is alſo a time for him to own and acknowledge his comlineſs. There is a time for him to ſit alone, and keep ſilence and put his mouth in the duſt, if ſo be there may be hope; But he ought alſo to find a time to lift up his head, to bleſs God that he lives, tho yet it is not he, but the grace of God in him, to acknowledge that by Grace he is what he is, and that the grace of God hath not been beſtowed on him in vain. The time for the former, ſhould be the time of his Solitude, chiefly when he ſitteth alone before God. Except in ſome other particular caſes which I inſtanced in while I was handling the former part of this Propoſition. God is indeed honoured by our humiliations, confeſſions of ſin, ſhamings of our own Souls: but not ſo much as by the predication of the riches of his grace. Thankfulneſs, and rejocing in the Lord, and in his Salvation, are great pieces of duty. The weeping, dejected Chriſtian doth not ſo much predicate the Lords glory, nor ſo much commend the ways of God to men, as the rejoicing, chearful Chriſtian, provided his rejoycing be not carnal, and ſenſual, but Spiritual and in the Lord. That is the converſation, which moſt commendeth God, and his ways, and moſt inviteth Souls into a walking in them.
Uſe. 3.Suffer therefore a word of Exhortation and with that I ſhall ſhut up this diſcourſe, it muſt be to a declaration of what God hath done for your Souls. A declaration of it (I mean) where God calleth to you for it. When that is may eaſily be concluded from my former diſcourſe. It is alwaies your duty unto God, when you are alone in your Cloſets, … never unſeaſonable. It is (as you have heard) oft-times yo… duty to do it unto men, to the Church of whichyou are Memberts, to particular Chriſtians whoare your Companions, ſometimes before the world. Fou r thingsare uſually pleaded as hinderances of it. 1. Chriſtians uncertainty. 2. Modeſty. 3. Pride. 4. Novelty of ſuch a practice. 1. I will endeavour to ſhew you the vanity of theſe pleas in bar to this duty. 2. I ſhall give you ſome directions in order to the performance of it, with which I ſhall conclude this diſcourſe.
1. The firſt plea is Chriſtians own incertainty, and this is indeed a great plea, for no man ought to boaſt beyond his line, or to arrogate that to himſelf, which he doth not find in himſelf, we ought therefore to labour to bring our Souls to a certainty, and the doubting Chriſtian hath this advantage, that the greateſt certainty is that which followeth doubting but though it may be thou haſt not an infallible certainty, yet poſſibly thou haſt a moral certainty, though not a certainty free from all doubts, and fears, yet not incumbred with ſtrong doubts, and tormenting fears, though not an aſſurance, yet a good hope through grace, yea, ſuch an hope as ſhall not make aſhamed. Thou mayeſt declare how it is with thy Soul, though thou canſt not declare what is not in thy Soul. I am not preſſing any Chriſtian to arrogate to himſelf, what there is no ground for, but only to own in himſelf, what God hath wrought in him, and for him. Fears, and doubts, though they alwaies argue a weakneſs in faith, yet they ordinarily argue a truth of grace, and faith, it may be, becauſe of thy clouds, and doubts, thou canſt ſee no beauty and comelineſs in thy ſelf, yet others may ſee a great beauty and comelineſs in thee.
2. A ſecond plea is Modeſty, a vertue which excellently becometh the Children of God, who are called Virgins. It is the duty of the Children of God, not to think of themſelves above what they ought to think, it is pity that ſo comely an habit ſhould be turned into ſin, and that Chriſtians under pretence of avoiding Pride, and Oſtentation, ſhould run upon another Rock, and neglect a duty of ſo much tendency as I have ſhewed this to be, to the glory of God, and the good of others. Let me therefore examine this a little ſtrictly. Pride (ſaith the Philoſopher) is a vice by which we judge our ſelves worthy of more honour then indeed we are, and ſlight, or deſpiſe others who indeed have, or whom at leaſt we judge to have … of this, or that perfection then we have. The Schoolmen tell us there are three ways by which we may diſcover this ſinful tumor, or ſwelling in an opinion of our ſelves.
1 Aqu. 228. in 62. art. 4.When we judge thoſe good things to be from our ſelves, which we indeed have but from above.
2 When we boaſt our ſelves to have ſome good, or ſome meaſures of good, and perfection which we have not.
3 When we ſlight, and deſpiſe others whom we judge to come ſhort of our perfections. They likewiſe preſcribe a threefold remedy for this diſtemper. 1. The conſideration of our native weakneſs and infirmity. 2. The conſideration of the infinite greatneſs, and perfection of God. 3. The conſideration of our own gifts and graces, in the ſhortneſs, and imperfections of them. In ſhort therefore, there is no need to fear the diſcovery of any Pride in the acknowledgment of what God hath done for us, provided,
1. That we do not play the Hypocrites, boaſting beyond our line, of what we never experienced, what God never wrought in us. The proud man arrogateth more to himſelf, then doth belong unto him.
2. Provided, that thou doeſt intitle God to all that thou haſt of good in thee. It is truly ſaid by the Schoolmen. Cum aliquis aeſtimate bonum quod habet ab alio, ac ſi haberet a ſeipſo, fertur per conſequens appetitus ejus ſupra modum in propriam excellentiam: That is; If a man judgeth that, that good which he hath from another, proceedeth from himſelf, his deſire is immoderately carried out after his own excellency, and this is Pride. They are therefore highly concerned to look to themſelves as to this, that attribute ſo much to the power of mans will, without any influence of ſpecial, and diſtinguiſhing grace; you ſhall obſerve how careful St. Paul was againſt this upon all occaſions, where he mentioneth his grace. I live (ſaith he) but yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by faith in the Son of God. I was a Perſecutor, a Blaſphemer, Injurious, but I obtained mercy, and the grace of the Lord was exceedingly abundant in me, with faith, and love, which is in Chriſt Jeſus. I am the leaſt of the Apoſtles, not worthy to be called an Apoſtle— But by the Grace of God I am what I am. It is no pride to acknowledge what God hath given us, and done for us, but to arrogate it to our ſelves, as done by our own power, this is pride.
3. Provided (3dly,) That thou doſt not deſpiſe the day of ſmall things in the Souls of others: Scorning, contemning, and deſpiſing thoſe, for whom God hath done, or we think that he hath done leſs then he hath done for us. This will ſpeak Pride, the proud Soul as he alwaies arrogateth too much to himſelf, ſo he alwaies giveth too little to his Brother, and haughtily over-looketh what he hath, ſo that his Brother alwaies ſeems low, and vile in his Eyes.
4. Laſtly, Provided, That with the acknowledgment of thy perfections, and graces, thou conjoyneſt an admiration of Gods goodneſs, an acknowledgment of thy unworthineſs, and of thy ſinful failings, and imperfections. Thus you ſee the Spouſe doth in this Text. I am black (ſaith ſhe) but comely. So did Paul in the places I before quoted.
3. A third Bar to this is Novelty. This can only be pleaded with reference to our acknowledgments to the Church, or the Officers of it, with reſpect to our either being admitted into a full communion with it in all Ordinances, or being reſtored to it after ſome lapſe for the more private practice of it to our Brethren, it is as old as David, as may be ſeen from Pſal. 66. v. 16, 17. As to the former, it was from the beginning certainly thus. None were admitted into the Goſpel Church without a profeſſion of repentance, and faith in Chriſt. None after a lapſe or Apoſtacy was reſtored to the Church without it. Indeed through the corruption of times, both the one and the other practice, hath degenerated into a meer formality, and now it ſeemeth new to us. But as it is but a reduction of an Apoſtolical, and Primitive Practice, ſo there certainly is nothing more reaſonable, both for the comfort of the particular Soul, from whom this declaration is deſired, and for the ſatisfaction of the Miniſter of Chriſt, who is but a Steward of the myſteries of Chriſt, and ought to be faithful, and alſo for the mutual ſatisfaction of ſuch as are to be Members of the ſame Body.
4. But laſtly, (whatever is pretended) it is much to be feared that Pride is the true hinderance of this Chriſtian, and Spiritual duty. 1. Either we think it beneath us to diſcourſe of ſpiritual things, and to acknowledge all to the free grace of God: Or,
2. We think we come ſhort of ſome perfections which others have attained, and we are aſhamed to let others know how ſhort we are. But O that Chriſtians would grow more familiar with ſpiritual things. We think that it is a piece of Charity if we hear of a Neighbour that is full of pain, or very ſick ofſuch adiſtemper as we have formerly laboured under, to goand tell him how we were, what we did, what effect and iſſue it had, but we find an awkneſs to relate to fellow Chriſtians, how we lay labouring under the guilt of ſin, and perplexities of conſcience, and burthens of temptations, and what our applications to God were, and what relief we found from his free grace and mercy. But in the performance of this, as well as other duties, there may be miſcarriages. Let me therefore conclude with offering ſome directions for the better management of this duty. They ſhall be three.
1. Take heed to the principle moving thee to ſuch actions. That muſt be love to God (the principle of all religious actions, without which we do nothing acceptably, this is determined by the Apoſtle, 2 Cor. 13. 1, 2. It is love that is the fulfilling of the law, and indeed we can no otherwiſe in any point fulfil it. Take heed that ſelf-love be not the principle, if by it thou ſeekeſt thy honour and praiſe; ſelf love only principleth thee, but if thou doſt it, that God may have the glory of his Grace, that the Souls of others may be profited, and advantaged. That offences may be prevented, or removed. That the dirt may be wiped off, which the world throweth upon profeſſion. In theſe caſes the love of God is thy principle.
2. Take heed to the manner of thy doing it. As to that I ſhall only hint 2 things.
1. See that God hath all the glory. It is lawful for thee to boaſt of the Grace of God, but you muſt be ſure to boaſt in the Lord, and in all thy acknowledgments of any ſpiritual good, thou oughteſt to ſing with David, Pſal 115. 1. Not unot us O Lord, not unto us, but to thy Name be given the Glory, for thy mercy, and for thy truth ſake.
2. Do it with all the greateſt lowlineſs, and humility of mind and expreſſion that thou art able, ſo as nonw may for what thou haſt received of grace, think of thee above what he ought to think▪ Paul forbare to ſpeak what he could have ſpake, after his rapture into the third Heavens, 2 Cor. 12. 6. Leſt (as he ſaith) any ſhould think of me above that which he ſeeth in me, or that he heareth of me. We are to have a care of the corruptions of others hearts, as well as our own.
3. Look to the ſimplicity of thy heart in the end of thy action. This will indeed be much regulated from the principle; if the principle be true, the end will be ſo. A man can do nothing out of a true principle of love to God, but his end will be the honour, and glory of God; if the principle be ſelf-love, the end will be our own honour, praiſe, and applauſe, to have the reputation of a religious man in the world, and to appear to be what indeed we are not. Now if thy end be the honour and glory of God, you have heard, that is no other way attainable, but either by the predication of his goodneſs, or by the doing of his will, either in the doing good to others, or the preventing of ſcandals and offences, or upholding the credit, and reputation of Religion, &c. But of all theſe things I have diſcourſed more fully before.